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We have not yet met with any things concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, "Go, and disciple all nations." The door was opened in the baptizing of Cornelius and his friends; but since then we had the gospel preached to the Jews only, Ac 11:19. It should seem as if the light which began to shine upon the Gentile world had withdrawn itself. But here in this chapter that work, that great good work, is revived in the midst of the years; and though the Jews shall still have the first offer of the gospel made to them, yet, upon their refusal, the Gentiles shall have their share of the offer of it. Here is, I. The solemn ordination of Barnabas and Saul, by divine direction, to the ministry, to the great work of spreading the gospel among the nations about (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand, Ac 13:1-3). II. Their preaching the gospel in Cyprus, and the opposition they met with there from Elymas the sorcerer, Ac 13:4-13. III. The heads of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synagogue, which is given us as a specimen of what they usually preached to the Jews, and the method they took with them, Ac 13:14-41. IV. The preaching of the gospel to the Gentiles at their request, and upon the Jews' refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conceived at it, and God owned them, Ac 13:42-49. V. The trouble which the infidel Jews gave to the apostles, which obliged them to remove to another place (Ac 13:50-52), so that the design of this chapter is to show how cautiously, how gradually, and with what good reason the apostles carried the gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an offence to the Jews, and which Paul is so industrious to justify in his epistles.

Of the prophets and teachers in the Church of Antioch, Acts 13:1. By command of the Holy Spirit the Church appoints Saul and Barnabas to a particular work, Acts 13:2, Acts 13:3. They depart, and travel to Seleucia, Cyprus, and Salamis, preaching in the Jewish synagogues, Acts 13:4, Acts 13:5. At Paphos they meet with Bar-Jesus or Elymas, a Jewish sorcerer, who endeavored to prevent the deputy of the island from receiving the Christian faith, Acts 13:6-8. Saul, for the first time called Paul, denounces the judgments of God upon him, and he is struck blind, Acts 13:9-11. The deputy, seeing this, is confirmed in the faith, Acts 13:12. Paul and his company leave Paphos, and come to Pamphylia, where John Mark leaves them, and returns to Jerusalem, Acts 13:13. Paul and Barnabas proceed to Antioch; and, coming into a synagogue of the Jews, are requested by the rulers of it to preach to the people, Acts 13:14, Acts 13:15. Paul preaches, and proves that Jesus is the Christ, vv. 16-41. The Gentiles desire the sermon to be preached to them the next Sabbath, and many of the Jews and proselytes receive the Christian faith, Acts 13:42, Acts 13:43. The next Sabbath the whole city attend; and the Jews, filled with envy, contradict and blaspheme, Acts 13:44, Acts 13:45. Paul and Barnabas with great boldness show that, by the order of God, the Gospel was to be preached first to them; but, seeing they had rejected it, it should now be taken from them, and sent to the Gentiles, Acts 13:46, Acts 13:47. The Gentiles rejoice and receive the truth, Acts 13:48, Acts 13:49. The Jews raise a persecution against the apostles, and expel them, Acts 13:50. They come to Iconium, full of joy and the Holy Ghost, Acts 13:51, Acts 13:52.

CHAPTERS 13–14.

First Missionary Journey of St. Paul.—On the unity of 13 and 14 with the rest of the book see additional note at end of chap. 14.

CHAPTER 13

Acts 13:1. ἦσαν δέ] So Lachm. Tisch. Born. But Elz. and Scholz add τινές, against A B D א, min. vss. Vig. A hasty addition, from the supposition that all the teachers and prophets of the church of Antioch could not be named.

Acts 13:4. οὗτοι] Lachm. Tisch. read αὐτοί, after A B א, min. Vulg. Syr. utr. Ambr. Vig.; Born. has οἱ only, after D, Ath. As the reading of C is not clear, the preponderance of witnesses, which alone can here decide, remains in favour of the reading of Lachm.

Acts 13:6. ὅλην] is wanting in Elz., but is supported by decisive testimony. How easily would transcribers, to whom the situation of Paphos was not precisely known, find a contradiction in ὅλην and ἄχρι Πάφου!

ἄνδρα τινά] So Lachm. Tisch. Born., after A B C D א, min. Chrys. Theophyl. Lucif. and several vss. After τινά, E, 36, Vulg. Sahid. Slav. Lucif. have ἄνδρα. But Elz. and Scholz omit ἄνδρα, which, however, is decisively attested by those witnesses, and was easily passed over as quite superfluous.

Acts 13:9. The usual καί before ἀτενίσας is deleted, according to decisive evidence, by Lachm. Tisch. Born.

Acts 13:14. τῆς Πισιδίας] Lachm. and Tisch. read τὴν Πισιδίαν, after A B C א. But it lacks any attestation from the vss. and Fathers. Therefore it is the more to be regarded as an old alteration (it was taken as an adjective like Πισιδικός).

Acts 13:15. After εἰ Lachm. Born. Tisch. have τις, which has preponderant attestation, and from its apparent superfluousness, as well as from its position between two words beginning with E, might very easily be omitted.

Acts 13:17. After τούτου Lachm. reads, with Elz., Ἰσραήλ, which also Born. has defended, following A B C D א, vss. Its being self-evident gave occasion to its being passed over, as was in other witnesses τούτου, and in others λαοῦ τούτου.

Acts 13:18. ἐτροφοφ.] So (after Mill, Grabe, and others) Griesb. Matthaei, Lachm. Scholz, Tisch., following A C* E, min. vss. But Elz. Tisch. and Born. have ἐτροποφ. (mores eorum sustinuit, Vulg.). An old insertion of the word which came more readily to hand in writing, and was also regarded as more appropriate. See the exegetical remarks.

Acts 13:19. κατεκληρονόμησεν] Elz. reads κατεκληροδότησεν, against decisive witnesses. An interpretation on account of the active sense.

Acts 13:20. καὶ μετά … ἔδωκε] Lachm. reads ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα, καὶ μετὰ ταῦτα ἔδωκεν, which Griesb. has recommended and Born. adopted, after A B C א, min. Vulg. An alteration, in order to remove somehow the chronological difficulty.

Acts 13:23. ἤγαγε] Elz. and Born. read ἤγειρε, in opposition to A B E G H א, min. and several vss. and Fathers. An interpretation, in accordance with Acts 13:22.

Acts 13:27. ἀπεστάλη] Lachm. Tisch. Born. read ἐξαπεστάλη, which is so decidedly attested by A B C D א, min. Chrys. that the Recepta can only be regarded as having arisen from neglect of the double compound.

Acts 13:31. νῦν] is wanting in Elz., but is, according to important attestation, to be recognised as genuine, and was omitted because those who are mentioned were already long ago witnesses of Jesus. Hence others have ἄχρι νῦν (D, Syr. p. Vulg. Cant.; so Born.); and others still, καὶ νῦν (Arm.).

Acts 13:32. αὐτῶν ἡμῖν] Sahid. Ar. Ambr. ms. Bed. gr. have only αὐτῶν. A B C* D א, Aeth. Vulg. Hil. Ambr. Bed. have only ἡμῶν (so Lachm. and Born., who, however, conjectures ἡμῖν[1]), for which Tol. read ὑμῶν. Sheer alterations from want of acquaintance with such juxtaposition of the genitive and dative.

Acts 13:33. τῷ πρώτῳ] Elz. and Scholz read τῷ δευτέρῳ (after ψαλμῷ). But τῷ πρώτῳ, which (following Erasm. and Mill) Griesb. Lachm. (who places it after γέγραπται, where A B C א, loti. 40 have their τῷ δευτέρῳ) Tisch. Born, have adopted, is, in accordance with D, Or. and several other Fathers, to be considered as the original, which was supplanted by τῷ δευτέρῳ according to the usual numbering of the Psalms. The bare ψαλμῷ, which Hesych. presb. and some more recent codd. have, without any numeral, is, although defended by Bengel and others, to be considered as another mode of obviating the difficulty erroneously assumed.

Acts 13:41. ὅ] Elz. reads ᾧ, which, as the LXX. at Habakkuk 1:5 has ὅ, would have to be preferred, were not the quite decisive external attestation in favour of ὅ.

The second ἔργον is wanting in D E G, min. Chrys. Cosm. Theophyl. Oec. and several vss.; but it was easily omitted, as it was regarded as unnecessary and was not found in the LXX. l.c.

Acts 13:42. ΑὐΤῶΝ] Elz. reads ἘΚ Τῆς ΣΥΝΑΓΩΓῆς ΤῶΝ ἸΟΥΔΑΊΩΝ. Other variations are ΑὐΤῶΝ ἘΚ Τ. ΣΥΝΑΓ. Τ. ἸΟΥΔ. or ΤῶΝ ἈΠΟΣΤΌΛΩΝ ἘΚ Τ. ΣΥΝΑΓ. Τ. ἸΟΥΔ. Sheer interpolations, because Acts 13:42 begins a church-lesson. The simple ΑὐΤῶΝ has decisive attestation.

After ΠΑΡΕΚΆΛΟΥΝ Elz. has ΤᾺ ἜΘΝΗ, which, although retained by Matthaei, is spurious, according to just as decisive testimony. It was inserted, because it was considered that the request contained here must not, according to Acts 13:45, be ascribed to the Jews, but rather to the Gentiles, according to Acts 13:48.

Acts 13:43. After ΠΡΟΣΛΑΛ. A B (?) C D א, vss. Chrys. have ΑὐΤΟῖς (so Lachm. and Born.). A familiar addition.

ΠΡΟΣΜΈΝΕΙΝ] Elz. reads ἘΠΙΜΈΝΕΙΝ, against decisive evidence.

Acts 13:44. ἘΧΟΜΈΝῼ] Elz. reads ἘΡΧΟΜΈΝῼ, against A C** E*, min. An alteration, from want of acquaintance with this use of the word, as in Luke 13:33; Acts 20:15; Acts 21:26.

Acts 13:45. ἈΝΤΙΛΈΓΟΝΤΕς ΚΑΊ] is wanting in A B C G א, min. and several vss. (erased by Lachm.). E has ἘΝΑΝΤΙΟΎΜΕΝΟΙ ΚΑΊ. Both are hasty emendations of style.

Acts 13:50. ΤᾺς ΕὐΣΧ.] Elz. reads ΚΑῚ ΤᾺς ΕὐΣΧ., against decisive testimony. ΚΑΊ, if it has not arisen simply from the repetition in writing of the preceding syllable, is a wrongly inserted connective.

[1] Lachmann, Praef. p. ix., conjectured ἐφʼ ἡμῶν: “nostro tempore.”

With chap. 13 commences the second part of the book, which treats chiefly of the missionary labours and fortunes of Paul. First of all, the special choice and consecration of Barnabas and Paul as missionaries, which took place at Antioch, are related (Acts 13:1-3); and then the narrative of their first missionary journey is annexed (Acts 13:4 to Acts 14:28). These two chapters show, by the very fact of their independent commencement entirely detached from the immediately preceding narrative concerning Barnabas and Saul[2] (comp. Schleiermacher, Einl. p. 353 f.), by the detailed nature of their contents, and by the conclusion rounding them off, which covers a considerable interval without further historical data, that they have been derived from a special documentary source, which has, nevertheless, been subjected to revision as regards diction by Luke. See also Bleek in the Stud. u. Krit. 1836, p. 1043. This documentary source, however, is not to be determined more precisely, although it may be conjectured that it originated in the church of Antioch itself, and that the oral communications mentioned at Acts 14:27 as made to that church formed the foundation of it from Acts 13:4 onward. The assumption of a written report made by the two missionaries (Olshausen) obtains no support from the living apostolic mode of working, and is, on account of Acts 14:27, neither necessary nor warranted. Schwanbeck considers the two chapters as a portion of a biography of Barnabas, to which also Acts 4:36 f., Acts 9:1-30, Acts 11:19-30, Acts 12:25 belonged; and Baur (I. p. 104 ff.) refers the entire section to the apologetic purpose and literary freedom of the author.

[2] Lekebusch, p. 108, explains this abrupt isolation as designed; the account emerges solemnly. But to this the simplicity of the following narrative does not correspond.

*PAUL'S FIRST MISSIONARY JOURNEY:

In Company with Barnabas.*

Ac 13:1-14:28.

Ac 13:1-3.

BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH.

The first seven chapters of this book might be entitled, The Church among the Jews; the next five (chapters eight through twelve), The Church in Transition from Jews to Gentiles; and the last sixteen (chapters thirteen through twenty-eight), The Church among the Gentiles [BAUMGARTEN]. "Though Christianity had already spread beyond the limits of Palestine, still the Church continued a stranger to formal missionary effort. Casual occurrences, particularly the persecution at Jerusalem

(Ac 8:2),

had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches, with regular institutions

(Ac 14:23)"

[OLSHAUSEN].

1. there were . . . certain prophets--(See on

Ac 11:27).

and teachers; as Barnabas, &c.--implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.

Simeon . . . Niger--of whom nothing is known.

Lucius of Cyrene--

(Ac 2:20).

He is mentioned, in

Ro 16:21,

as one of Paul's kinsmen.

Manaen--or Menahem, the name of one of the kings of Israel

(2Ki 15:14).

which had been brought up with--or, the foster brother of.

Herod the tetrarch--that is, Antipas, who was himself "brought up with a certain private person at Rome" [JOSEPHUS, Antiquities, 17.1,3]. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord

(Joh 4:46)

was of Herod's establishment, while Susanna's husband was his steward

(Lu 8:3),

his foster brother's becoming a Christian and a prophet is something remarkable.

and Saul--last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.

The church that was at Antioch - See the notes on Acts 11:20.

Certain prophets - See the notes on Acts 11:27.

And teachers - Teachers are several times mentioned in the New Testament as an order of ministers, 1 Corinthians 12:28-29; Ephesians 4:11; 2 Peter 2:1. Their precise rank and duty are not known. It is probable that those mentioned here as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.

As Barnabas - Barnabas was a preacher Acts 4:35-36; Acts 9:27; Acts 11:22, Acts 11:26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.

Simeon that was called Niger - "Niger" is a Latin name meaning "black." Why the name was given is not known. Nothing more is known of him than is mentioned here.

Lucius of Cyrene - Cyrene was in Africa. See the notes on Matthew 27:32. Lucius is afterward mentioned as with the apostle Paul when he wrote the Epistle to the Romans, Revelation 16:21.

And Manaen - He is not mentioned elsewhere in the New Testament.

Which had been brought up with Herod the tetrarch - Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, Luke 3:1. The word translated here as "which had been brought up," σύντροφος suntrophos, denotes "one who is educated or nourished at the same time with another." It is not used elsewhere in the New Testament. He might have been connected with the royal family, and, being nearly of the same age, was educated by the father of Herod Antipas with him. He was, therefore, a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.

And Saul - Saul was an apostle; and yet he is mentioned here among the "prophets and teachers," showing that these words denote "ministers of the gospel" in general, without reference to any particular order or rank.

Certain prophets and teachers - Προφηται και διδασκαλοι. It is probable that these were not distinct offices; both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events, and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on Acts 11:27.

Barnabas - Of whom see before, Acts 11:22-24.

Simeon-Niger - Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known.

Lucius of Cyrene - See Acts 11:20.

Manaen, which had been brought up with Herod - Our margin has given the proper meaning of the original word συντροφος, a foster-brother; i.e. Manaen was the son of the woman who nursed Herod Antipas; and the son, also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod, when he was but a child, that he would be king. When Herod became king he sent for him to his court, and held him in great estimation. It might have been the son of this Menahem of whom St. Luke here speaks. Dr. Lightfoot has shown this to be at least possible.